The priesthood of Christ according to the order of Melchisedech excels the Levitical priesthood and puts an end both to that and to the law.

[1] For this Melchisedech was king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him:
Hic enim Melchisedech, rex Salem, sacerdos Dei summi, qui obviavit Abrahae regresso a caede regum, et benedixit ei :

[2] To whom also Abraham divided the tithes of all: who first indeed by interpretation, is king of justice: and then also king of Salem, that is, king of peace:
cui et decimas omnium divisit Abraham : primum quidem qui interpretatur rex justitiae : deinde autem et rex Salem, quod est, rex pacis,

[3] Without father, without mother, without genealogy, having neither beginning of days nor end of life, but likened unto the Son of God, continueth a priest for ever.
sine patre, sine matre, sine genealogia, neque initium dierum, neque finem vitae habens, assimilatus autem Filio Dei, manet sacerdos in perpetuum.

[4] Now consider how great this man is, to whom also Abraham the patriarch gave tithes out of the principal things.
Intuemini autem quantus sit hic, cui et decimas dedit de praecipuis Abraham patriarcha.

[5] And indeed they that are of the sons of Levi, who receive the priesthood, have a commandment to take tithes of the people according to the law, that is to say, of their brethren: though they themselves also came out of the loins of Abraham.
Et quidem de filiis Levi sacerdotium accipientes, mandatum habent decimas sumere a populo secundum legem, id est, a fratribus suis : quamquam et ipsi exierint de lumbis Abrahae.

[6] But he, whose pedigree is not numbered among them, received tithes of Abraham, and blessed him that had the promises.
Cujus autem generatio non annumeratur in eis, decimas sumpsit ab Abraham, et hunc, qui habebat repromissiones, benedixit.

[7] And without all contradiction, that which is less, is blessed by the better.
Sine ulla autem contradictione, quod minus est, a meliore benedicitur.

[10] For he was yet in the loins of his father, when Melchisedech met him.
adhuc enim in lumbis patris erat, quando obviavit ei Melchisedech.

[11] If then perfection was by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise according to the order of Melchisedech, and not be called according to the order of Aaron?
Si ergo consummatio per sacerdotium Leviticum erat ( populus enim sub ipso legem accepit) quid adhuc necessarium fuit secundum ordinem Melchisedech, alium surgere sacerdotem, et non secundum ordinem Aaron dici?

[12] For the priesthood being translated, it is necessary that a translation also be made of the law.
Translato enim sacerdotio, necesse erat ut et legis translatio fiat.

[13] For he, of whom these things are spoken, is of another tribe, of which no one attended on the altar.
In quo enim haec dicuntur, de alia tribu est, de qua nullus altari praesto fuit.

[15] And it is yet far more evident: if according to the similitude of Melchisedech there ariseth another priest,
Et amplius adhuc manifestum est : si secundum similitudinem Melchisedech exsurgat alius sacerdos,

[16] Who is made not according to the law of a carnal commandment, but according to the power of an indissoluble life:
qui non secundum legem mandati carnalis factus est, sed secundum virtutem vitae insolubilis.

[17] For he testifieth: Thou art a priest for ever, according to the order of Melchisedech.
Contestatur enim : Quoniam tu es sacerdos in aeternum, secundum ordinem Melchisedech.

[18] There is indeed a setting aside of the former commandment, because of the weakness and unprofitableness thereof:
Reprobatio quidem fit praecedentis mandati, propter infirmitatem ejus, et inutilitatem :

[19] (For the law brought nothing to perfection,) but a bringing in of a better hope, by which we draw nigh to God.
nihil enim ad perfectum adduxit lex : introductio vero melioris spei, per quam proximamus ad Deum.

[20] And inasmuch as it is not without an oath, (for the others indeed were made priests without an oath;
Et quantum est non sine jurejurando ( alii quidem sine jurejurando sacerdotes facti sunt,

[21] But this with an oath, by him that said unto him: The Lord hath sworn, and he will not repent, Thou art a priest for ever.)
hic autem cum jurejurando per eum, qui dixit ad illum : Juravit Dominus, et non poenitebit eum : tu es sacerdos in aeternum) :

[22] By so much is Jesus made a surety of a better testament.
in tantum melioris testamenti sponsor factus est Jesus.

[23] And the others indeed were made many priests, because by reason of death they were not suffered to continue:
Et alii quidem plures facti sunt sacerdotes, idcirco quod morte prohiberentur permanere :

[24] But this, for that he continueth for ever, hath an everlasting priesthood,
hic autem eo quod maneat in aeternum, sempiternum habet sacerdotium.

[25] Whereby he is able also to save for ever them that come to God by him; always living to make intercession for us.
Unde et salvare in perpetuum potest accedentes per semetipsum ad Deum : semper vivens ad interpellandum pro nobis.

[26] For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens;
Talis enim decebat ut nobis esset pontifex, sanctus, innocens, impollutus, segregatus a peccatoribus, et excelsior caelis factus :

[27] Who needeth not daily (as the other priests) to offer sacrifices first for his own sins, and then for the people's: for this he did once, in offering himself.
qui non habet necessitatem quotidie, quemadmodum sacerdotes, prius pro suis delictis hostias offerre, deinde pro populi : hoc enim fecit semel, seipsum offerendo.

[28] For the law maketh men priests, who have infirmity: but the word of the oath, which was since the law, the Son who is perfected for evermore.
Lex enim homines constituit sacerdotes infirmitatem habentes : sermo autem jurisjurandi, qui post legem est, Filium in aeternum perfectum.